The Pulpit Commentary — 1 Kings — Section 532

Isrnel." In the third year of this peace J eboshaphat visited Ahab ; and from this visit arose serious events, which are admonitory to us that we should avoid the company of the wicked. I. BAD COMPANY COMPROMISES CHARACTER. 1. It injwres morals. (1) The earlier cn.reer of Jehoshaphat was faultless. He is highly commended for his faithfulness to God and zeal against idolatry (2 Chron. xvii. 1-G). (2) His first fault was sanctioning the marriage of his son Jehoram with Athaliah the daughter of Ahab (2 Kings viii. 18, 26). (3) Thie led the way to the further fault of that friendly visit to Ahab mentioned here, for which he wa.s rebuked by "J elm the son of Hanani the seer" (2 Chron. xix. 2). (4) Yet once again we find him falling into a similar snare. He agreed with Ahaziah •the son of Ahab, a wicked scion of a wicked house, jointly to equip a fleet at the port of Ezion-Geber, on the Red Sea, to sail to Ophir for gold. In this also he incuned the anger of the Lord and suffered the loss of his fleet (ver. 48; 2 Chron. xx. 85-87). Note: A fault is like a seed, fruitful "after its kind." A fault once committed prepares the way for a repetition. 2. It damages reputation. (1) Reputation is character as estimated by men. This estimate may or may not be just; for men may judge wrongly through ignorance of circumstances which would put a new complexion upon conduct. Therefore judgments should be charitable, and not too hastily formed. (2) But it is a maxim among men, generally true, that "you may know a man by his friends." Friendships involve sympathies. It had been better for Jehoshaphat's reputation had he never made affinity with the wicked house of Ahab. (3) This principle will apply to books. Hence the kindred m!t:rim, "You may see a man in his library." It is bad enough when the newspaper shuts up the Bible; it is worse when the Bible is neglected through preference for sensational fictitious literature. 8. It impairs influence. (1) This follows. Character is influence. Reputation is influence. Advice will be readily received from a genuine ruo,n, which coming from an artificial character woulcl be spurned. (2) ·what n, power for good or evil is moral influence I See the evil exemplified in Israel under Ahab and Jezebel. See the good in Judah under Jehoshaphat. Lessons: Let your character be true. Jealously guard your reputation. Look to these for the sake oC your influence. II. BAD COHPA...'IT COMPROMISES HAPPINESS. Beoanse-1. Happiness is involvecl i,i character. (1) This truth is abundantly illustrated in sacred history. ExamplM are furnished in the text. Secular history teaches this truth. Everyday experience evinces it. (2) Yet is it difficult so to convince individ11.als of this as to lead them to abandon sin and throw their energies wholly into the blessed ~ervice of God. Happiness is proportionate to the completeness of oonseoration. 'l'his consecration cannot be reconciled with the friendship of the world (James iv. 4). 2. Gooclness is grieved in it. (1) Jehoshaphat was not long in the company of Ahab before his ear was offended by horrible words. "I hate him." Whom did Ahab hate? Micaiah, the faithful prophet of the Lord. Does not this look like a declaration of hatred against the Lord? (See Prov. xiv. 81; xvii. 6; Zech. ii. 8.) (2) Why doo;i Ahab hate Micaiah? "For he doth not prophesy good concerning me, but evil." :Because he does not falsify the trutl1 of Goel to flatter me. Because he cloos not play the devil to please me, as these four hundred do I Note : Hatred to God means love to Satan. (3) Snch sentiments were distressing to the feelings of Jehoshaphat. To the revulsion of his righteous soul he gave expression (but too feeble) in tho remonstrance, "Let not the king say so." The conversation of such as are in sympathy with evil will offend the good in profortion to their pureness. 8. It leads fhe most wany into trouble. For the persuasions of the wicked are subtle. (1) In presence of Jehoshaphat " Tho king of Israel said unto his servants, Know ye that Ramoth in Gilead is ours, and we be still, and take it not out of tho hand of the king of Syria?" It was a considerable city in the tribe of Gad on the other sicle Jordan, and one of the cities of refuge. It was one of the cities which Ben-ho.clad, by the letter of his covenant, was bound to restore (see eh. xx. 34). The cause of Israel wo.s obviously just. (2) Then turning to Jehoshaphat,Ahab said," Wilt thou go with me to battle at Ramoth-Gilead i '' To which, carried away with Uie 548 THE FIRST BOOK OF KINGS. [cH. XXII. 1-58,